止觀輔行傳弘決 1.40

1.40

From "this calming and contemplation" downwards, the ancestral lineage of the present master is shown. Here, it first collectively cites the persons and the Dharma that were transmitted. As for "explained the Dharma practiced in his own mind," this refers to Zhang'an secretly explaining the Dharma practiced that he had received from the Great Master; thus he cites the practice to make evident what was transmitted. If it is transmitted but not practiced—having words but no practice—by what means would one discern that what was transmitted is not empty? Therefore one knows that what was transmitted is indeed the practice, also causing later generations' practice not to contradict the words; hence the entire work consists of the marks of practice. Others say: "Apart from the three [works] there is a separate transmission of the mind-essential"; [if that were so,] then the texts of the three works would be useless. Even if there are words of face-to-face instruction and oral transmission, it is merely that one privately presents one's realization to the master. The text itself is sufficient for the contemplation gates of calming the mind; how much more so since later students do not receive face-to-face instruction—apart from this, what else could be said? Therefore one should believe that this is indeed what was transmitted. Thus the testamentary instruction says: "Calming and contemplation need not be transmitted; from time to time explain the private notes for people." The private notes refer to the ten fascicles recorded by Zhang'an. The meaning of the instruction is precisely that the intent of face-to-face instruction is often incomplete, whereas the words and meaning of the private notes are entirely complete. Therefore one knows that the Great Master's transmission of calming and contemplation was face-to-face instruction according to the capacities of individuals, which is not what later generations could endure; that is why he diligently gave this testamentary instruction on the verge of death. Thus one verifies that the claim of a "separate transmission" is erroneous. Next, from "Zhizhe" downwards, the person transmitting the Dharma is specifically explained. The golden-mouth ancestral lineage proceeds from the past to the present, whereas the ancestral lineage of the present master proceeds from the present to the past, in order to indicate Master [Hui]wen as succeeding Nāgārjuna, for convenience of text. In the initial prologue on Zhizhe, his virtuous deeds are first explained. At his initial birth, the room was brightly illuminated, the beams and eaves shone brilliantly, and the radiance also reached the neighboring rooms; all worldly celebrations were disrupted because fires went out and hot water grew cold, so nothing could be accomplished. His eyes had double pupils; his parents concealed them, not wanting people to know, yet people naturally knew. The Yupian says: "A pupil is the eyeball," that is, the small pearl inside the black iris. As for "practiced the Lotus repentance and aroused dhāraṇī," after studying the Vinaya Piṭaka, he went to Mount Daxian to uphold the Lotus Sūtra. Conditioned by past affinities, he constantly took pleasure in meditative joy, and was dissatisfied that south of the Yangzi there was no one worthy to question. Hearing of Chan Master Huisi of Mount Dasu in Guangzhou, he longed for his virtuous reputation from afar like someone hungry and thirsty. That place was the border between the Chen and Qi dynasties, where military weapons clashed; yet valuing the Dharma and disdaining his own life, he traversed the perils and went there. When [Hui]si first saw him, he smiled and said: "Long ago we listened to the Lotus Sūtra together on Vulture Peak. Pursued by past affinities, you have come again now!" He immediately showed him the Bodhisattva Samantabhadra's place of practice, where he practiced the Lotus samādhi. After walking the path and reciting the sutra for fourteen days, he reached the "Chapter on the Medicine King," where "all Buddhas in unison praised Bodhisattva Bhaiṣajyarāja, saying: 'This is true vigor; this is true offering of the Dharma.'" Suddenly he entered absorption and illuminated the Lotus. He presented his realization to his master, who said: "Were it not you, it could not have been realized; were it not I, it could not have been recognized. The samādhi you have aroused is the preliminary expedients of the Lotus samādhi. The dhāraṇī you have aroused is the first revolving dhāraṇī. Even if thousands upon myriad hosts of literalist Dharma masters sought to exhaust your eloquence, they could not do so. You are foremost among those who preach the Dharma." As for "substituting for the master of the Dharma transmission," and so forth, this refers to Nanyue [Huisi] as the master from whom he received the Dharma. After Nanyue had a gold-lettered Prajñāpāramitā Sūtra made, he personally expounded its profound meaning and ordered [Zhizhe] to lecture in his place. Thereupon his wisdom was like the sun and moon, and his eloquence was like a cascading river; his contractions and expansions met appropriately, with profound principle inherent therein. Only the functional wisdom of the three samādhis and threefold contemplation did he consult and check; all the rest he decided on his own. [Hui]si said: "It can truly be said that the Dharma has been entrusted to a Dharma minister, and the Dharma King is free of concerns." At that time Vinaya Master Huikuang was also seated in the assembly. [Hui]si said: "Has the Vinaya Master ever heard your worthy son lecture?" Kuang said: "He was born of the Chan Master; he is not Kuang's son." [Hui]si said: "Neither has Si any merit; it is merely the power of the Lotus."